Circumcised the eighth day - That is, he was circumcised in exact compliance with the law. If there was any ground confidence from such compliance with the law, he had it. The law required that circumcision should be performed on the eighth day Genesis 17:12; Leviticus 12:3; Luke 1:59; but it is probable that, in some cases, this was delayed on account of sickness, or from some other cause; and, in the case of proselytes, it was not performed until adult age; see Acts 16:3. But Paul says that, in his case, the law had been literally complied with; and, consequently, all the advantage which could be derived from such a compliance, was his.

Of the stock of Israel - Descended from the patriarch Israel, or Jacob; and, therefore, able to trace his genealogy back as far as any Jew could. He was not a proselyte himself from among the pagan, nor were any of his ancestors proselytes. He had all the advantages which could be derived from a regular descent from the venerable founders of the Jewish nation. He was thus distinguished from the Edomites and others who practiced circumcision; from the Samaritans, who were made up of a mixture of people; and from many, even among the Jews, whose ancestors had been once pagan, and who had become proselytes.

Of the tribe of Benjamin - Benjamin was one of the two tribes which remained when the ten tribes revolted under Jeroboam, and, with the tribe of Judah, it ever afterward maintained its allegiance to God. The idea of Paul is, that he was not one of the revolted tribes, but that he had as high a claim to the honor of being a Jew as anyone could boast. The tribe of Benjamin, also, was located near the temple, and indeed it has been said that the temple was on the dividing line between that tribe and the tribe of Judah; and it might have been supposed that there was some advantage in securing salvation from having been born and reared so near where the holy rites of religion were celebrated. If there were any such derived from the proximity of the tribe to the temple, he could claim it; for, though his birth was in another place, yet he was a member of the tribe.

An Hebrew of the Hebrews - This is the Hebrew mode of expressing the superlative degree; and the idea is, that Paul enjoyed every advantage which could possibly be derived from the fact of being a Hebrew. He had a lineal descent from the very ancestor of the nation; he belonged to a tribe that was as honorable as any other, and that had its location near the very center of religious influence; and he was an Hebrew by both his parents, with no admixture of Gentile blood. On this fact - that no one of his ancestors had been a proselyte, or of Gentile extraction - a Jew would pride himself much; and Paul says that he was entitled to all the advantage which could be derived from it.

As touching the law, a Pharisee - In my views of the law, and in my manner of observing it, I was of the straitest sect - a Pharisee; see the notes at Acts 26:5. The Pharisees were distinguished among the Jewish sects for their rigid adherence to the letter of the law, and had endeavored to guard it from the possibility of violation by throwing around it a vast body of traditions, which they considered to be equally binding with the written law; see the notes at Matthew 3:7. The Sadducees were much less strict; and Paul here says that whatever advantage could be derived from the most rigid adherence to the letter of the law, was his.

Circumcised the eighth day - This was the time that the law required the males to be circumcised; and we find, from Genesis 17:14, both in the Samaritan Pentateuch and in the Septuagint, though the clause is now lost out of the common Hebrew text, that the male child, which is not circumcised the eighth day, shall be cut off from among his people: this precept was literally observed in the case of St. Paul.

Of the stock of Israel - Regularly descended from the patriarch Jacob.

Of the tribe of Benjamin - The most favourite son of that patriarch and a tribe that did not revolt with Jeroboam, 1 Kings 12:21, nor pollute the worship of God by idolatry.

A Hebrew of the Hebrews - Though born in a heathen country, Tarsus, yet both my parents were Hebrews; nor has there ever been any strange blood mixed with that of our family.

Touching the law, a Pharisee - One that not only received the law and the prophets as coming from God; but belonged to that sect which, of all others, was most scrupulously attached to it.

Circumcised the eighth day,.... Circumcision was an appointment of God to Abraham, and his male issue; to him and them God gave the covenant of circumcision: this to Abraham personally was a sign and seal, that the righteousness of faith, which he had while he was an uncircumcised person, should come upon the uncircumcised Gentiles in the times or the Messiah, when the Gospel should come among them; and it was a distinguishing character of the Jews from the Gentiles, until the coming of Christ; it was typical of the effusion of his blood to cleanse from all the impurity of original and actual sin, and represented the circumcision of the heart. The Jews valued themselves much upon it, and treated the Gentiles with contempt for the want of it; and would neither converse with them in a civil or religious way, because they were uncircumcised: but the apostle was no Gentile, or an uncircumcised person; he had this mark in his flesh to glory in as well as others, if it had been lawful to trust in it; he was the subject of this ordinance while it was a standing one, and before it was abolished by Christ; and it was performed on him at the precise time fixed in the original institution of it, which was not always observed; for not to take notice of Jewish proselytes; who were circumcised at any age, when they became such, whether in youth, manhood, or old age; and which by the way shows, that the apostle was no proselyte, but a natural Jew; Gershom, the son of Moses, was not circumcised till some years after his birth; and all the while the children of Israel were in the wilderness this ordinance was neglected, till Joshua had led them into Canaan's land, and then he circumcised all that generation that was born in the wilderness, some of whom must be near forty years of age; and in after times it was usual with the Jews, for one reason or another, to put off circumcision to a longer time. Take the following story as an illustration of this (q):

"it is a tradition of R. Nathan; once, says he, I went to the cities of the sea, and a woman came to me who had circumcised her first son, and he died; the second, and he died; the third she brought to me; I saw him that he was red, I said unto her, my daughter, "wait a while" for him till his blood is swallowed up in him; she waited for him a while, and circumcised him, and he lived; and they called him Nathan the Babylonian, after my name. And again another time I went to the province of Cappadocia (the Jerusalem Talmud (r) has it Caesarea of Cappadocia), a certain woman came to me, who had circumcised her first son, and he died; the second, and he died; the third, (the above Talmud adds, and he died, the fourth,) she brought to me, I saw that he was green, I inspected him, and the blood of the covenant was not in him, I said unto her, my daughter, "tarry a while" for him; (the Jerusalem Talmud has it, , "let him alone to another time";) till his blood fall in him, she waited for him, and circumcised him, and he lived; and they called him Nathan the Babylonian, after my name.

The Jewish canon, with regard to the time of circumcision, runs thus (s):

"an infant may be circumcised at eight days, or at nine, or at ten, or at eleven, or at twelve, neither less nor more (not less than eight, nor more than twelve), how? according to its course at eight. If it is born between the two evenings, it is circumcised on the ninth day; if between the two evenings of the sabbath eve, it is circumcised on the tenth day; if on a feast day after the sabbath, it is circumcised on the eleventh; if on the two days of the beginning of the year, it is circumcised on the twelfth. An infant that is sick, they do not circumcise him until he is recovered.

And in the last case, they reckon seven days from the time of the recovery of the child, as Maimonides (t) observes; with whom may be read other cases, in which circumcision was not always performed on the eighth day, but sometimes was deferred, and sometimes it was done the same day the child was born. But circumcision on the eighth day was reckoned most valid and authentic, and according to rule; and therefore it is not without reason, that the apostle mentions the time of his circumcision, and puts an emphasis upon it,

Of the stock of Israel; this is said to distinguish him from an Ishmaelite, or an Edomite, who were circumcised, and from the son of a proselyte, who might be circumcised on the eighth day; but he was a natural Israelite, to whom the various privileges belonged, mentioned in Romans 9:4; and therefore had as much reason to trust in the flesh as any Israelite whatever,

Of the tribe of Benjamin; who was a genuine and legitimate son of Jacob, whom he had by his lawful and beloved wife Rachel. Of which tribe was the first king of Israel, whose name was Saul, 1 Samuel 9:1, and which was the apostle's first and Jewish name, and which perhaps was common in that tribe on that account. In this tribe stood the city of Jerusalem, and the temple of the Lord; this tribe retained the true worship of God with Judah, when the ten tribes revolted and worshipped the calves at Dan and Bethel, and returned with Judah from captivity, when the others did not. And the apostle was not only able to make himself appear to be of the stock Israel, but could name the tribe to which he belonged, which many of the Jews, that were of one, or rather of the ten tribes, were not able to do, and may be his chief reason for mentioning this circumstance,

An Hebrew of the Hebrews; not so called only because he could trace his pedigree from Abraham the Hebrew, or understood, and could speak the Hebrew language, which the Hellenistic Jews could not, or was an illustrious one among them, but because both his parents were Hebrews; he was an Hebrew by the father and mother's side both; he was a genuine Hebrew. The Arabians have the same way of speaking; and with them a genuine Arab is called an Arab of the Arabs (u) as here. Some there were whose mothers were Hebrews, and their fathers Gentiles; such an one was Timothy, Acts 16:1; and there were others whose fathers were Hebrews, and their mothers Gentiles; and these are thought by some to be the same the Talmudists (w) call, "profane": they not being reckoned so holy as such whose fathers and mothers were both Hebrews; of which the latter gloried over the other,

As touching the law, a Pharisee: with respect to the interpretation and observance of the law, which was according to the traditions of the elders, and not the literal and genuine sense of it, he followed; and was of the sect of the Pharisees, which was strictest sect among the Jews, and in the greatest esteem among the people: and though they had put many false glosses on the Scripture, and held many erroneous principles, and were very tenacious of human traditions, yet they were preferable to the Sadducees, who denied the resurrection of the dead, and other things; and were more zealous in their devotion and religion, and more strict in their morals, and external holiness of life and conversation. They separated and distinguished themselves hereby from other people, and hence they had their name; See Gill on Matthew 3:7. Now the apostle was not only a Pharisee, but the son of one; he was always brought up in that strict sect and severe way, Acts 23:6.

(q) T. Bab. Cholin, fol. 47. 2.((r) T. Hieros. Yebamot, fol. 7. 4. (s) Misn. Sabbat, c. 19. sect. 5. Vid. Maimon. & Bartenora in ib. & Misn. Eracin, c. 2. sect. 2. & Bartenora in ib. (t) Hilch. Mila, c. 1. 16. (u) Pocock. Specim. A. ab. Hist. p. 3, 9. (w) T. Bab. Kiddushin, fol. 69. 1.

Circumcised the eighth day (περιτομῇ ὀκταήμερος)

Lit., eight days old in circumcision; or passing the eighth day. For the idiom, see on John 11:39, and compare Acts 28:13. Converts to Judaism were circumcised in maturity: Ishmaelites in their thirteenth year. He was thus shown to be neither a heathen nor an Ishmaelite.

Of the stock of Israel

Not a proselyte, but of the original stock (γένους); not grafted into the covenant race. A descendant of Jacob, not an Idumaean nor an Ishmaelite. For Israel, see on Acts 3:12, and compare Romans 9:4; Romans 11:1; John 1:47. Descended not from Jacob, the supplanter, but from Israel, the prince of God. See Genesis 32:28.

Of the tribe of Benjamin

Not from one of the lost tribes, but from that which gave to Israel its first king; which alone was faithful to Judah at the separation under Rehoboam, and which had always held the post of honor in the army. See Judges 5:14; Hosea 5:8. Benjamin only of the twelve patriarchs was born in the land of promise. Mordecai, the deliverer of the Jews from Haman was a Benjamite. Paul's own original name, Saul, was probably derived from Saul the son of Kish, the Benjamite.

A Hebrew of the Hebrews (Ἑβραῖος ἐξ Ἑβραίων)

The (Hebrews) of the A.V. gives a wrong coloring to the phrase, as if Paul were claiming to be preeminently a Hebrew among other Hebrews. He means a Hebrew from (ἐξ) Hebrew parents. Rev., a Hebrew of Hebrews, which is no special improvement. The expression implies characteristics of language and manners. He might be an Israelite and yet a child of Greek-speaking Jews: but his parents had retained their native tongue and customs, and he himself, while understanding and speaking Greek, also spoke in Hebrew on occasion. See Acts 21:40; Acts 22:2.

The law

The Mosaic law. See on Romans 2:12. The validity of that law was the principle upheld by the Judaizers.

A Pharisee

See Acts 23:6; Galatians 1:14. Compare on the whole verse, 2 Corinthians 11:22.

Circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, an Hebrew of the Hebrews; as touching the law, a Pharisee;

3:5 Circumcised the eighth day. As enjoined by the law (Lu 1:59).

Of the stock of Israel. Descended from Israel (Jacob), who had the birthright of Isaac and Abraham (Ge 27:27-29).

Of the tribe of Benjamin. A tribe descended from the beloved Rachel (Ge 35:24); a tribe that remained faithful when the Ten Tribes of Israel seceded (1Ki 12:20,21), the tribe on whose soil Jerusalem and the temple stood (Jos 18:28 1Ch 9:3).

An Hebrew of the Hebrews. Hebrew by race, by religion, by education, and by custom. See 2Co 11:22.

A Pharisee. A member of the strictest sect in Israel, after the straitest manner of the sect.

3:5 Circumcised the eighth day - Not at ripe age, as a proselyte. Of the tribe of Benjamin - Sprung from the wife, not the handmaid. An Hebrew of Hebrews - By both my parents; in everything, nation, religion, language. Touching the law, a pharisee - One of that sect who most accurately observe it.

5. In three particulars he shows how he "might have confidence in the flesh" (Php 3:4): (1) His pure Jewish blood. (2) His legal preciseness and high status as such. (3) His zeal for the law. The Greek is literally, "Being in circumcision an eighth day person," that is, not one circumcised in later life as a proselyte, but on the eighth day after birth, as the law directed in the case of Jew-born infants.

of the tribe of Benjamin-son of Rachel, not of the maid-servant [Bengel].

Hebrew of the Hebrews-neither one or other parent being Gentile. The "Hebrew," wherever he dwelt, retained the language of his fathers. Thus Paul, though settled in Tarsus, a Greek city, calls himself a Hebrew. A "Grecian" or Hellenist, on the other hand, in the New Testament, is the term used for a "Greek-speaking" Jew [Trench].

touching the law-that is, as to legal status and strictness.

a Pharisee-"of the straitest sect" (Ac 26:5).

3:1-11 Sincere Christians rejoice in Christ Jesus. The prophet calls the false prophets dumb dogs, Isa 56:10; to which the apostle seems to refer. Dogs, for their malice against faithful professors of the gospel of Christ, barking at them and biting them. They urged human works in opposition to the faith of Christ; but Paul calls them evil-workers. He calls them the concision; as they rent the church of Christ, and cut it to pieces. The work of religion is to no purpose, unless the heart is in it, and we must worship God in the strength and grace of the Divine Spirit. They rejoice in Christ Jesus, not in mere outward enjoyments and performances. Nor can we too earnestly guard against those who oppose or abuse the doctrine of free salvation. If the apostle would have gloried and trusted in the flesh, he had as much cause as any man. But the things which he counted gain while a Pharisee, and had reckoned up, those he counted loss for Christ. The apostle did not persuade them to do any thing but what he himself did; or to venture on any thing but that on which he himself ventured his never-dying soul. He deemed all these things to be but loss, compared with the knowledge of Christ, by faith in his person and salvation. He speaks of all worldly enjoyments and outward privileges which sought a place with Christ in his heart, or could pretend to any merit and desert, and counted them but loss; but it might be said, It is easy to say so; but what would he do when he came to the trial? He had suffered the loss of all for the privileges of a Christian. Nay, he not only counted them loss, but the vilest refuse, offals thrown to dogs; not only less valuable than Christ, but in the highest degree contemptible, when set up as against him. True knowledge of Christ alters and changes men, their judgments and manners, and makes them as if made again anew. The believer prefers Christ, knowing that it is better for us to be without all worldly riches, than without Christ and his word. Let us see what the apostle resolved to cleave to, and that was Christ and heaven. We are undone, without righteousness wherein to appear before God, for we are guilty. There is a righteousness provided for us in Jesus Christ, and it is a complete and perfect righteousness. None can have benefit by it, who trust in themselves. Faith is the appointed means of applying the saving benefit. It is by faith in Christ's blood. We are made conformable to Christ's death, when we die to sin, as he died for sin; and the world is crucified to us, and we to the world, by the cross of Christ. The apostle was willing to do or to suffer any thing, to attain the glorious resurrection of saints. This hope and prospect carried him through all difficulties in his work. He did not hope to attain it through his own merit and righteousness, but through the merit and righteousness of Jesus Christ.